HEBREWS 11.1 .

Now faith is the substance of things hoped for , the evidence of things not seen .

THough the wicked are distinguished into Hypocrites and Vnbelievers , yet Hypocrites themselves are Vnbelievers too . They have no faith which they can justifie , by its prevailing efficacy and works : and therefore have no faith by which they can be justified . Because their discovery is needful to their recovery , and all our salvation depends on the sincerity of our faith . I have chosen this text , which is a description of faith , that the opening of it may help us for the opening of our hearts , and resolving the great question , on which our endless life depends .

To be a Christian , and to be a Believer in Christ , are words in Scripture of the same signification . If you have not faith , you are not Christians . This faith hath various offices and objects . By it we are justified , sanctified and saved . We are justified , not by believing that we are justified , but by believing that we may be justified . Not by receiving justification immediately , but by receiving Christ for our justification : not by meer accepting the pardon in it self , but by first receiving him that procureth and bestoweth it , on his terms : Not by meer accepting health , but by receiving the Physician and his remedies , for health .

Faith is the practical Believing in God as promising , and Christ as procuring justification and salvation . Or , the practical belief and acceptance of life , as procured by Christ , and promised by God in the Gospel .

The everlasting fruition of God in Heaven , is the ultimate object . No man believeth in Christ as Christ , that believeth not in him for eternal life . As faith looks at Christ as the necessary means , and at the divine benignity as the fountain , and at his veracity as the foundation or formal object , and at the promise , as the true signification of his will ; so doth it ultimately look at our salvation , ( begun on earth , and perfected in Heaven ) as the end , for which it looketh at the rest .

No wonder therefore if the holy Ghost here speaking of the Dignity and Power of faith , do principally insist on that part of its description , which is taken from this final object .

As Christ himself in his Humiliation was rejected by the Gentiles , and a stumbling stone to the Jews , despised and not esteemed , Isa. 53.2 , 3. having made himself of no reputation , Phil. 2 7. So faith in Christ as incarnate and crucified , is despised and counted foolishness by the world . But as Christ in his glory , and the glory of believers , shall force them to an aweful admiration ; so faith it self as exercised on that glory , is more glorious in the eyes of all . Believers are never so reverenced by the world , as when they converse in Heaven , and the Spirit of Glory resteth on them , 1 Pet. 4.14 .

How faith by beholding this glorious end , doth move all the faculties of the soul , and subdue the inclinations and interests of the flesh , and make the greatest sufferings tollerable , is the work of the holy Ghost in this Chapter to demonstrate , which beginning with the description , proceeds to the proof by a cloud of witnesses . There are two sorts of persons ( and imployments ) in the world , for whom there are two contrary ends hereafter . One sort subject their reason to their sensual or carnal interest . The other subject their senses to their reason , cleared , conducted and elevated by faith . Things present or possessed , are the riches of the sensual , and the byas of their hearts and lives : Things absent but hoped for , are the riches of Believers , which actuate their chief endeavours .

This is the sense of the text which I have read to you ; which setting things hoped for , in opposition to things present , and things unseen , to those that sense doth apprehend , assureth us that faith ( which fixeth on the first ) doth give to its object a subsistence , presence and evidence , that is , it seeth that which supplieth the want of presence and visibility . The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is that which quoad effectum is equal to a present subsistence . And the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the evidence is somewhat which quoad effectum is equal to visibility . As if he had said , [ Though the glory promised to Believers , and expected by them , be yet to come , and only hoped for , and be yet unseen and only believed , yet is the sound believer as truly affected with it , and acted by its attractive force , as if it were present and before his eyes ] as a man is by an inheritance , or estate in reversion , or out of sight , if well secured , and not only by that which is present to his view . The Syriack Interpreter instead of a Translation , gives us a true exposition of the words , viz. [ Faith is a certainty of those things that are in hope , as if they did already actually exist , and the revelation of those things that are not seen .

Or you may take the sense in this Proposition , which I am next to open further , and apply , viz. [ That the nature and use of faith is to be as it were instead of presence , possession and sight : or to make the things that will be , as if they were already in existence ; and the things unseen which God revealeth , as if our bodily eyes beheld them .

1. Not that faith doth really change its object . 2. Nor doth it give the same degree of apprehensions and affections , as the sight of present things would do . But 1. Things invisible are the objects of our faith .

2. And Faith is effectual instead of sight to all these uses : 1. The apprehension is as infallible , because of the objective certainty , ( though not so satisfactory to our imperfect souls ) as if the things themselves were seen . 2. The will is determined by it in its necessary consent and choice . 3. The affections are moved in the necessary d●gree . 4. It ruleth in our lives , and bringeth us through duty , and suffering , for the sake of the happiness which we believe .

3. This Faith is a grounded wise and justifiable act : an infallible knowl●dge ; and often called so in Scripture , John 6.69 . 1 Cor. 15.58 . Rom. 8.28 , &c. And the constitutive and efficient causes will justifie the Name .

We know and are infallibly sure , of the truth of God , which we believe : As it 's said , John 6.69 . [ We believe and are sure that thou art that Christ , the Son of the living God . ] 2 Cor. 5.1 . [ We know that if our earthly house of this tabernacle were dissolved , we have a building of God , an house not made with hands , eternal in the H●avens . ] Rom. 8.28 . We know that all things work together for good to them that love God . ] 1 Cor. 15.58 . You know that your labour is n●t in vain in the Lord ] Joh. 9.29 . [ We kn●w God spake to Moses , &c. ] 31. [ We know God heareth not sinners . ] John 3.2 . We know thou art a Teacher come from God . ] So 1 John 3.5 , 15. & 1 Pet. 3.17 . and many other Scriptures tell you , that Believing God , is a certain infallible sort of knowledge .

I shall in justification of the work of Faith , acquaint you briefly with 1. That in the Nature of it : 2. And that in the causing of it , which advanceth it , to be an infallible knowledge .

1. The Believer knows ( as sure as he knows there is a God ) that God is true , and his Word is true , it being impossible for God to lie , H●b. 6.18 . God that cannot lie hath promised , Titus 1.2 .

2. He knows that the holy Scripture is the Word of God ; by his Image which it beareth , and the many evidences of Divinity which it containeth , and the many Miracles ( certainly proved ) which Christ , and his Spirit in his servants , wrought to confirm the truth . 3. And therefore he knoweth assuredly the conclusion , that all this Word of God is true .

And for the surer effecting of this knowledge , God doth not only set before us the ascertaining Evidence of his own veracity , and the Scriptures Divinity ; but moreover , 1. He giveth us to believe , Phil. 1.29 . 2 Pet. 1.3 . For it is not of our selves , but is the gift of God , Ephes. 2.8 . Faith is one of the fruits of the Spirit , Gal. 5.22 . By the drawing of the Father , we come to the Son . And he that hath knowledge given from Heaven , will certainly know : and he that hath Faith given him from Heaven , will certainly believe . The heavenly Light will dissipate our darkness , and infallibly illuminate . Whilest God sets before us the glass of the Gospel in which the things invisible are revealed , and also gives us eye sight to behold them , Believers must needs be a heavenly people , as walking in that light which proceedeth from , and leadeth to the celestial everlasting Light .

2. And that Faith may be so powerful as to serve instead of sight and presence , Believers have the Spirit of Christ within them , to excite and actuate it , and help them against all temptations to unbelief , and to work in them all other graces that concur to promote the works of Faith ; and to mortifie those sins that hinder our believing , and are contrary to a heavenly life : So that as the exercise of our sight , and taste , and hearing , and feeling , is caused by our natural life ; so the exercise of Faith and Hope , and Love , upon things unseen , is caused by the holy Spirit , which is the principle of our new life , 1 Cor. 2.12 . We have received the Spirit , that we might know the things that are given us of God . ] This Spirit of God acquainteth us with God , with his veracity and his Word , Heb. 10.30 . We know him that hath said , I will never fail thee , nor forsake thee . ] This Spirit of Christ acquainteth us with Christ , and with his grace and will . 1 Cor. 2.10 , 11 , 12. This heavenly Spirit acquainteth us with Heaven , so that [ We know that when Christ appeareth , we shall be like him , for we shall see him as he is , 1 Joh. 3.2 . And we know that he was manifested to take away sin , ] 1 Joh. 3.5 . And will perfect his work , and present us spotless to his Father , Eph. 5.26 , 27. This heavenly Spirit possesseth the Saints with such heavenly dispositions and desires , as much facilitate the work of Faith . It bringeth us to a heavenly conversation ; and maketh us live as fellow-citizens of the Saints , and in the houshold of God , Phil. 3.20 . Eph. 2.19 . It is within us a Spirit of supplication , breathing heaven-ward , with sighs and groans which cannot be expressed ; and as God knoweth the meaning of the Spirit , so the Spirit knows the mind of God , Rom. 8.37 . 1 Cor. 2.11 .

3. And the work of Faith is much promoted by the spiritual experiences of Believers . When they find a considerable part of the holy Scriptures verified on themselves , it much confirmeth their Faith as to the whole . They are really possessed of that heavenly disposition , called , The Divine Nature , and have felt the power of the Word upon their hearts , renewing them to the Image of God , mortifying their most dear and strong corruptions , shewing them a greater beauty and desirableness in the Objects of Faith , than is to be found in sensible things : They have found many of the Promises made good upon themselves , in the answers of prayers , and in great deliverances , which strongly perswadeth them to believe the rest that are yet to be accomplished . And experience is a very powerful and satisfying way of conviction . He that feeleth , as it were , the first fruits , the earnest , and the beginnings of Heaven already in his soul , will more easily and assuredly believe that there is a Heaven hereafter . [ We know that the Son of God i● come , and hath given us an understanding , that we may know him that is true , and we are in him that is true , even in his Son Jesus Christ : This is the true God and eternal life , ] 1 Joh. 5.20 . [ He that believeth on the Son hath the witness in himself , Vers. 10. ] There is so great a likeness of the holy and heavenly nature in the Saints , to the heavenly life that God hath promised , that makes it the more easily believed .

4. And it exceedingly helpeth our Belief of the life that 's yet unseen , to find that Nature affordeth us undeniable Arguments to prove a future Happiness and Misery , Reward and Punishment , in the general ; yea and in special , that the Love and Fruition of God is this Reward ; and that the effects of his displeasure are this Punishment : Nothing more clear and certain than that there is a God , ( He must be a fool indeed that dare deny it , Psal. 14.1 . ) as also that this God is the Creatour of the rational nature , and hath the absolute right of Soveraign Government : and therefore that the rational Creature oweth him the most full and absolute obedience , and deserveth punishment if he disobey . And it 's most clear that infinite goodness should be loved above all finite imperfect created good : And it 's clear that the rational nature is so formed , that without the hopes and fears of another life , the world neither is , nor ever was , nor ( by ordinary visible means ) can be well governed ; ( supposing God to work on man according to his nature . ) And it is most certain that it consisteth not with infinite wisdom , power and goodness , to be put to rule the world in all ages , by fraud and falshood . And it is certain that Heathens do for the most part through the world , by the light of nature , acknowledge a life of joy , or misery to come : And the most hardened Atheists , or Infidels must confess , that [ for ought they know there may be such a life : ] it being impossible they should know or prove the contrary . And it is most certain that the meer probability or possibility of a Heaven and Hell , ( being matters of such unspeakable concernment ) should in reason command our utmost diligence to the hazard or loss of the transitory vanities below : and consequently that a holy diligent preparation for another life , is naturally the duty of the reasonable creature . And it 's a sure that God hath not made our nature in vain ; nor set us on a life of vain imployments , nor made it our business in the world to seek after that which can never be attained .

These things , and much more , do shew that nature affordeth us so full a testimony of the life to come that 's yet invisible , that it exceedingly helpeth us in believing the supernatural revelation of it , which is more full .

5. And though we have not seen the objects of our faith , yet those that have given us their infallible testimony by infallible means , have seen what they testified . Though [ no man hath seen God at any time , yet the only begotten Son which is in the bosom of the Father , hath declared him , Joh 1.18 . [ Verily , verily , ( saith our Lord ) we speak that we know , and testifie that we have seen ] Joh. 3.11 . Vers. 31 , 32. [ He that cometh from Heaven is above all , and what he hath seen and heard that he testifieth . ] Christ that hath told us saw the things that we have not seen : and you will believe honest men that speak to you of what they were eye-witnesses of . And the Disciples saw the person , the transfiguration , and the miracles of Christ . Insomuch that John thus beginneth his Epistle , 1 Cor. 1.1 , 2 , 3. [ That which was from the beginning which we have heard , which we have seen with our eyes , which we have looked upon , and our hands have handled of the Word of life , ( for the life was manifested , and we have seen it , and bear witness , and shew it to you , that eternal life which was with the Father , and was manifested unto us : ) That which we have seen and heard declare we unto you . ] So Paul , 1 Cor. 9.1 . Am I not an Apostle ? have have I not seen Jesus Christ our Lord , 1 Cor. 15.5.6 , 7. [ He was seen of Cephas , then of the twelve : after that he was seen of above five hundred brethren at once , of whom the greater part remain unto this present ] Heb. 2.3 , 4. This [ great salvation at first began to be spoken by the Lord , and was confirmed to us by them that heard him ; God also bearing them witness , both with signs and wonders , and with divers miracles and gifts of the holy Ghost , according to his own will . ] 2 Pet. 1.16 , 17. [ For we have not followed cunningly devised fables , when we made known unto you the power and coming of our Lord Jesus Christ , but were eye-witnesses of his Majesty : For he received from God the Father honour and glory , when there came such a voice to him , from the excellent glory : This is my beloved Son in whom I am well pleased : And this voice which came from Heaven , we heard when we were with him in the holy Mount . ] And therefore when the Apostles were commanded by their persecutors , not to speak at all , or teach in the name of Jesus , they answered , [ We cannot but speak the things which we have seen and heard . ] Acts 4.18 , 20. So that much of the obj●cts of our faith to us invisible , have yet been s●en by those that have instrumentally revealed them ; and the glory of Heaven it self is seen by many millions of souls , that are now possessing it . And the tradition of the Testimony of the Apostles unto us , is more full and satisfactory , than the tradition of any Laws of the Land , or History of the most unquestionable affairs that have been done among the people of the earth : ( as I have manifested elsewhere . ) So that faith hath the infallible Testimony of God , and of them that have seen , and therefore is to us instead of sight .

6. Lastly , Even the enemy of faith himself doth against his will confirm our faith by the violence and rage of malice , that he stirreth up in the ungodly against the life of faith and holiness ; and by the importunity of his oppositions and temptations , discovering that it is not for nothing that he is so maliciously solicitous , industrious , and violent .

And thus you see how much faith hath , that should fully satisfie a rational man , instead of presence , possession and ●ight

If any shall here say , [ But why would not God let us have a sight of Heaven or Hell , when he could not but know that it would more generally and certainly have prevailed for the conversion and salvation of the world : Doth he envy us the most ●ff●ctua● means ? ]

I answer ; 1. Who art thou O man that disputest against God ? shall the thing formed say to him that formed it , Why hast thou made me thus ? M●st God come down to the bar of man , to render an account of the reason of his works ? Why do ye not also ask him a reason of the nature , situation , magnitude , order , influences , &c. of all the Stars , and Superiour Orbs , and call him to an account for all his works ? when yet there are so many things in your own bodies , of which you little understand the reason . Is it not intollerable impudency , for such worms as we , so low , so dark , to question the eternal God , concerning the reason of his Laws and dispensations ? Do we not shamefully forget our ignorance , and our distance ?

2. But if you must have a reason , let this suffice you : It is fit that the Government of God be suited to the nature of the reasonable subject . And Reason is made to apprehend more than we see , and by reaching beyond sense , to carry us to seek things higher and better than sense can reach . If you would have a man understand no more than he sees , you would almost equalize a wise man and a fool , and make a man too like a beast . Even in worldly matters , you will venture upon the greatest cost and pains for the things that you see not , nor ever saw . He that hath a journey to go to a place that he never saw , will not think that a sufficient reason to stay at home . The Merchant will sail 1000 miles to a Land , and for a Commodity , that he never saw . Must the Husbandman see the Harvest before he plow his Land , and sow his seed ? Must the sick man feel , that he hath health before he use the means to get it ? Must the Souldier see that he hath the victory before he fight ? You would take such conceits in worldly matters to be the symptoms of distraction : And will you cherish them where they are most pernicious ? Hath God made man for any end , or for none ? If none , he is made in vain : If for any , no reason can expect that he should see his end , before he use the means , and see his home before he begin to travel towards it . When children first go to School , they do not see or enjoy the learning and wisdom which by time and labour they must attain . You will provide for the children which you are like to have before you see them . To look that sight which is our fruition it self , should go before a holy life , is to expect the end before we will use the necessary means . You see here in the government of the world , that it is things unseen that are the instruments of rule , and motives of obedience . Shall no man be restrained from felony or murders , but he that seeth the Assizes or the Gallows ? It is enough that he foreseeth them , as being made known by the Laws .

It would be no discrimination of the good and bad , the wise and foolish , if the reward and punishment must be seen ? what thief so mad as to steal at the Gallows , or before the Judge ? The basest habits would be restrained from acting , if the reward and punishment were in fight . The most beastly drunkard would not be drunk ; the filthy fornicator would forbear his lust ; the malicious enemy of godliness would forbear their calumnies and persecutions , if Heaven and Hell were open to their sight . No man will play the adulterer in the face of the Assembly : The chast and unchast seem there alike : And so they would do if they saw the face of the most dreadful God . No thanks to any of you all to be godly if Heaven were to be presently seen ? or to forbear your sin , if you saw Hell fire , God will have a meeter way of tryal : You shall believe his promises , if ever you will have the benefit , and believe his threatnings , if ever you will escape the threatned evil .